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THE KINGDOM WITHIN 


Classics of the Quiet Hour* 

Selections for every day in the month. 

EDITED BY 

Francis E. Clark, D. D. 

Handsomely printed and daintily bound. 

Price, 25 cents each, postpaid. 

THE PRESENCE OF GOD. 

Selections from the Devotional Works of 
Bishop Jeremy Taylor. 

LIVING AND LOVING. 

Selections from the Devotional Works of 
Professor A. Tholuck. 

THE GOLDEN ALPHABET. 

Selections from the works of 
Master John Tauler. 

THE KINGDOM WITHIN. 

Selections from “ The Imitation of Christ,” by 
Thomas h Kempis. 

United Society of Christian Endeavor* 

Boston and Chicago. 











Classics of tj)e (&uiet J^ottr 


THE KINGDOM WITHIN 

Selections from tEfje Imitation of (Jurist tig 
THOMAS A KEMPIS 
For Every Day of the Month 


/ 


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Edited and with Introduction by 

FRANCIS E. CLARK, D. D. 

President of the United Society 
of Christian Endeavor 



UNITED SOCIETY OF CHRISTIAN ENDEAVOR 
BOSTON AND CHICAGO 

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Copyright, 1898 

By United Society of Christian Endeavor 



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CONTENTS 


Thomas A Kempis .... 

The Kingdom Within 
The Song of Love . . . . 

How to Persevere .... 
The Wings of the Soul . 

Rest in Jesus. 

The Bondage of Things . 

The Steadfast One .... 
Knowing Ourselves .... 

Our Friends. 

The Folly of Self-Conceit . 

The Profit of Adversity 
Bearing and Forbearing. 

The Quiet Hour .... 
The Best Preparation for Death 
Self-watchfulness .... 
Grace for the Humble . 

The Joy of a Good Conscience j . 
Why Trouble Comes 
Lovers and Cross-bearers 

5 








6 


CONTENTS. 


PAGE 

The Glories of the Cross.32 

Is the Servant greater than His Lord? . . 33 

Living at Peace . ..34 

When Jesus is Present.35 

How to Keep Jesus.36 

Six Beatitudes.37 

Speak, Lord . 38 

He that Loveth.39 

The Way of Peace.40 

In the Day of Judgment.41 

The Blessedness of the Single Heart . . 42 

A Prayer for Strength and Wisdom ... 43 








THOMAS A KEMPIS. 


It was once the fashion for critics who supposed that they 
could establish the canon of the world’s taste in art to 
number the great pictures of the world in the order of their 
relative importance. Thus, according to their self-constituted 
censorship, the four great pictures w T ere at one time supposed 
to be the “ Transfiguration ” of Raphael, the “ St. Peter the 
Martyr ” of Titian, the “ Communion of St. Jerome ” by 
Domenichino, and “ The Descent from the Cross ” by Rubens. 

If any one should attempt to name the four great devo¬ 
tional books of the world since apostolic times, he would be 
sure to name “ The Imitation of Christ ” by Thomas a 
Kempis, and he would be likely to complete the quartette 
by adding “Holy Living and Holy Dying” by Jeremy 
Taylor, the sermons of Master John Tauler, and Bunyan’s 
“ Pilgrim’s Progress.” 

From the standpoint of popularity and from the stand¬ 
point of practical helpfulness in the Christian life, it is 
undoubtedly true that the last of these shall be first. 
But from the standpoint of enduring fame as a literary 
and devotional masterpiece, the first-named volume will 
undoubtedly long hold the primacy. 

Though it cannot be called a popular book, in the ordinary 
sense of the term, it is preeminently the classic of the closet. 
During the four hundred years since it was written, “The 
Imitation of Christ ” has been issued in more than four hun¬ 
dred editions, and translated into every scholarly language. 

7 



8 


THE KINGDOM WITHIN. 


Even the Mohammedans have translated it into Turkish for 
the followers of Islam. 

Surely, then, in our list of our classics for the Quiet Hour 
we should give an early place to. this volume, which for four 
centuries has comforted and inspired, rebuked and cheered, 
chastened and uplifted, so many followers of the Master. 

Of its author we do not know very much, nor is it essential 
that his life should be told in detail. He lives in his work, 
and not in any deeds of martial valor or heroic sacrifice. 
His life was a singularly quiet and peaceful one, the life of 
the cloister and the convent, the life of the recluse and the 
ascetic. 

His real name was Thomas Hammerken, and he was 
born at Kempen in 1380, and died in 1471 at the ripe age of 
ninety-one. In this brief fashion may be told the few details 
which the world would call important, of his long, uneventful 
life. 

“ The daily round, the common task,” says one, “ the con¬ 
tinual services, the copying biblical and other manuscripts, 
the composition of his sermons and of a few poems and 
hymns, with the writing out of his great work, furnished him 
with all he asked or wished for.” 

But this quiet, monotonous, even tame and dreary, life, as 
it would seem to many, produced one of the great books of 
all the ages; a book which the world will never let die; a book 
that has alike inspired the youth on the threshold of life, 
nerved the soldier as he flung himself into the battle, and 
soothed the aged saint as his head touched the dying pillow. 

One interesting fact to note is that Thomas Hammerken 
of Kempen was educated under the tutorship of Florentius, 
the head of the Brothers of the Common Life, and was him¬ 
self one of the Brothers of the Common Life in later years. 

Prophetic indeed this membership in a body so named 
seems to have been of the part which his great book should 
play in future years among the brothers of the common life 
in all the countries and in all ages. 


THOMAS A KEMPIS. 


9 


A few words of counsel may perhaps be allowed to the 
young reader whose taste has not been fully educated to such 
works as those of which this is the highest type. 

Thomas a Kempis is not an author to be read jauntily and 
hurriedly. He cannot be picked up, like the morning news¬ 
paper from the breakfast-table, for a few hurried glances at 
sensational head-lines. He is an author preeminently of and 
for the Quiet Hour. 

“ In this book,” says Cardinal Cajetan, “lies hidden some 
divine and secret virtue of the Holy Spirit, which, when it is 
read with attention and devotion, is shed over the soul of the 
reader or hearer, until he is fully changed and borne from 
the created things to God the Creator himself.” Many a 
devout reader has found this true. But always this condition 
is implied : when the “ Imitation ” is read with attention and 
devotion it sheds this radiance upon the soul. 

The selections given in this little volume are neither many 
nor long. It is believed that for many people, at least, these 
shorter selections will command attention, when the whole 
volume might produce discouragement and a feeling of 
hopeless distance from the mind of the writer. 

In reading Thomas a Kempis, the circumstances under 
which he wrote, so different from the noisy, rushing, bus¬ 
tling world in which we live, must be borne in mind. He was 
a writer, as has already been said, of the cloister. His days 
were passed in a monk’s cell. Bare walls, adorned perhaps 
with a crucifix and a bleeding heart of Christ, surrounded 
him. His Quiet Hour was not a matter of fifteen minutes in 
the morning, but of the twenty-four hours of the day. 

How can such a man, then, teach us anything ? it may be 
said. How can one who wrote under such circumstances 
and amid such surroundings have a message for the world- 
weary Christian of the present day, with earth’s noises 
sounding their ceaseless din and roar in his ear ? 

It is just this difference of surroundings, this difference in 
the temperament of the times, that makes the perusal of such 


10 


THE KINGDOM WITHIN 


a book more important to-day than at any other time in the 
world’s history. 

Because it is more difficult to-day than in the quieter ages 
of the world to hear the still, small voice, amid the roar and 
hubbub of this age of steam, it is the more necessary that we 
train our ears to catch the whisper of God. Because the 
aroma and fragrance of the flower that quietly unfolds in 
the presence of God is not easily detected amid the stronger 
and more overpowering perfumes of these lusty modern days, 
perfumes that are not altogether odors of sanctity, it is the 
more necessary that we catch the fragrance of God’s rosemary 
and thyme. 

We do not wish ourselves back, to be sure, in the age of 
the monastery and the hermit’s cell, but we would bring into 
this better age of activity and service the only element that 
made a monastery endurable; the element that sometimes 
made the monk’s cell, as in the case of this Brother of the 
Common Life of whom we write, the very vestibule of 
heaven. 

Once more it will be noticed that Thomas a Kempis does 
not express himself as would a devotional author of the 
present day, when writing of the very same things. 

He does not use the same language in speaking of the 
power and pr'esence of the Spirit of God as would Andrew 
Murray of Wellington, or Frederick Brotherton Meyer of Lon¬ 
don. In some sense every reader must be his own interpreter. 

He must translate this language of the fifteenth century 
into the language of the nineteenth. But prayer and attention, 
and the inward illumination of the Spirit, will, I believe, trans¬ 
late every word of the devout comrade of the Quiet Hour 
into a heart language which is altogether intelligible. 

Our author has more to say than would a modern author 
about “the pomps and vanities of the world,” about “de¬ 
spising outward things,” about “forsaking this wretched 
world,” etc. I am fully aware that these expressions are 
distasteful to many, and that they are often held up to 


THOMAS A KEMPIS . 


11 

ridicule by those who think they speak with authority } 
and yet are unworthy to unloose the latchet of Thomas 
a Kempis’s shoes. 

There is little danger of morbidness or too great un¬ 
worldliness in these days. There is little danger that 
the world will not be sufficiently loved, admired, and 
applauded. These expressions and meditations which tell 
of the Other worldliness, however distasteful they may be to 
some, will surely prove in these days a bitter but wholesome 
antidote to the malaria of worldliness, ease, and luxury with 
which the Christian of to-day must contend. 

Nevertheless, in the selections chosen will be found very 
few with even a touch of morbidness, for much of the work of 
this great author is sweet, fresh, and wholesome as the most 
fastidious modern reader could wish. 

I have chosen for the title of this little volume, “ The 
Kingdom Within,” a title which might be applied to almost 
every chapter ever written by Thomas*a Kempis, for he was 
always exalting the unseen man within, and revealing the 
glories and beauties of that inner realm of character and life 
which few waiters have so well explored. 

From the almost boundless treasures of “ The Imitation of 
Christ ” I have chosen but thirty-one short passages, one for 
each day of the month, hoping that these brief excursions 
into the green pastures of devotion and communion would 
lead the reader to many a longer walk in this same country 
with the saintly author of “ The Imitation of Christ.” 

Francis E. Clark. 



JHrst 2>as 


13 


THE KINGDOM WITHIN. 

HE kingdom of God is within you,” saith 
the Lord. Turn thee with thy whole heart 
unto the Lord, and forsake this world, and 
thy soul shall find rest. 

Learn to give thyself to things inward, and thou shalt 
perceive the kingdom of God to be come in thee. 

“ For the kingdom of God is peace and joy in the 
Holy Ghost,” which is not given to the unholy. 

Christ will come unto thee, and show thee his own 
consolation, if thou prepare for him a worthy mansion 
within thee. 

He is all glorious and beautiful within, and there 
shall he have pleasure. 

The inward man he often visiteth; and hath with him 
sweet discourses, pleasant solace, much peace, famili¬ 
arity exceeding wonderful. 

O faithful soul, make ready thy heart for this Bride¬ 
groom, that he may vouchsafe to come unto thee, and 
to dwell within thee. 

For thus saith he : “ If any love me, he will keep my 
words, and we will come unto him, and will make our 
abode with him.” 

When thou hast Christ, thou art rich, and hast 
enough. He will be thy faithful and provident helper 
in all things, so as thou shalt not need to trust in men. 




14 


Second Das 


THE SONG OF LOVE. 

ET me be possessed by love, mounting 
above myself through excessive fervor and 
admiration. 

Let me sing the song of love; let me 
follow thee, my Beloved, on high; let my soul spend 
itself in thy praise, rejoicing through love. 

Let me love thee more than myself, nor love myself 
but for thee; and in thee all that truly love thee, as 
the law of love commandeth, shining out from thyself. 

Love is active, sincere, affectionate, pleasant, and 
amiable, courageous, patient, faithful, prudent, long- 
suffering, manly, and seeketh not her own. 

For in whatever instance a person seeketh himself, 
there he falleth from love. 

Love is circumspect, humble, and upright; not yield¬ 
ing to softness, or to levity, nor attending to vain 
things; it is sober, chaste, steady, quiet, and guarded 
in all the senses. 

Love is subject, and obedient to its superiors; to 
itself mean and despised; unto God devout and thank¬ 
ful, trusting and hoping always in him, even then when 
God imparteth no relish of sweetness unto it; for with¬ 
out sorrow none liveth in love. 




Gbfrfc Das 


i5 


HOW TO PERSEVERE. 



HEN one that was in anxiety of mind, often 
, wavering between fear and hope, did once, 
being oppressed with grief, humbly pros¬ 
trate himself in a church before the altar 


in prayer, and said within himself, “ O, if I knew that I 
should yet persevere ! ” he presently heard within him an 
answer from God, which said, “ If thou didst know it, 
what wouldst thou do? Do now what thou wouldst 
do then, and thou shalt be secure.” 

And being herewith comforted and strengthened, he 
committed himself wholly to the will of God, and that 
troublesome anxiety ceased. 

Neither had he the mind to search curiously any 
farther, to know what should befall him; but rather 
labored to understand what was that good and accept¬ 
able will of God for the beginning and accomplishing of 
every good work. 

O most merciful Jesus, grant me thy grace, that it 
may be with me, and labor with me, and persevere with 
me even to the end. 

Grant that I may always desire and will that which is 
to thee most acceptable and most dear. 

Let thy will be mine, and let my will ever follow 
thine, in perfect agreement with it. 



i6 


ifourtb 2>a£ 


THE WINGS OF THE SOUL. 

Y two wings a man is lifted up from things 
earthly; namely, by simplicity and purity. 

Simplicity ought to be in our intention; 
purity in our affections. Simplicity doth 
tend towards God; purity doth apprehend and taste 
him. 

No good action will hinder thee if thou be inwardly 
free from inordinate affection. 

If thou intend nothing else but the will of God and 
the good of thy neighbor, thou shalt thoroughly enjoy 
inward liberty. 

If thy heart were sincere and upright, then every 
creature would be unto thee a mirror of life, and a book 
of holy doctrine. 

There is no creature so small and mean that it doth 
not show forth the goodness of God. 

If thou wert inwardly good and pure, then thou 
wouldst be able to see and understand all things well 
without impediment. 

A pure heart penetrateth heaven and hell. 

For as a man is inwardly, so judgeth he outwardly. 

If there be joy in the world, surely a man of a pure 
heart possesseth it. 

And if there be anywhere tribulation and affliction, 
an evil conscience best knows it. 



Jflftb Da^ 


17 


REST IN JESUS. 

BOVE all things, and in all things, O my 
soul, thou shalt rest in the Lord alway, for 
he himself is the everlasting rest of the 
saints. 

Grant me, O most sweet and loving Jesus, to rest in 
thee above all creatures, above all health and beauty, 
above all glory and honor, above all power and dignity, 
above all knowledge and subtilty, above all riches and 
arts, above all joy and gladness, above all fame and 
praise, above all sweetness and comfort, above all hope 
and promise, above all desert and desire. 

Thou alone art most lovely and loving, thou alone 
most noble and glorious above all things, in whom all 
good things together both perfectly are, and ever have 
been, and shall be. 

And therefore it is too little and unsatisfying, whatso¬ 
ever thou bestowest on me besides thyself, or revealest 
unto me of thyself, or promisest, whilst thou art not 
seen and not fully obtained. 

For surely my heart cannot truly rest, nor be entirely 
contented, unless it rest in thee, and surmount all gifts 
and all creatures whatsoever. 



i8 


Sijtb Das 


THE BONDAGE OF THINGS. 

F thy love be pure, simple, and well ordered, 
thou shalt be free from the bondage of 
things. 

Do not covet that which is not lawful for 
thee to have. Do not have that which may entangle 
thee and deprive thee of inward liberty. 

Strange it is that thou committest not thyself wholly 
unto me from the bottom of thy heart, with all things 
thou canst have or desire. 

Why dost thou consume thyself with vain grief; 
why weary thyself with superfluous cares ? 

If thou seek this or that, and wouldst be in such or 
such a place, the better to enjoy thy own profit and 
pleasure, thou shalt never be at quiet, nor free from 
trouble of mind; for in every instance somewhat will 
be wanting, and in every place there will be some one 
to cross thee. 

Man’s welfare then lieth not in obtaining and multi¬ 
plying any external things, but rather in despising them, 
and utterly rooting them out from the heart. 

And this thou must understand not of income and 
wealth only, but of seeking after honor also, and the 
desire of vain praise, all which must pass away with this 
world. 



Seventh 2>ag 


19 


THE STEADFAST ONE. 

HERE is no great trust to be put in a frail 
and mortal man, even though he be profitable 
and dear unto us; neither ought we to be 
much grieved if sometimes he be cross and 
contradict us. They that to-day take thy part, to-mor¬ 
row may be against thee ; and often do they turn right 
round like the wind. 

Cast all thy care upon God ; let him be thy fear, and 
him thy love; he shall answer for thee, and will do in 
all things what is best for thee. 

For here hast thou no continuing city; and, whereso¬ 
ever thou mayest be, thou art a stranger and pilgrim; 
neither shalt thou ever have rest unless thou be most 
inwardly united unto Christ. 

Why dost thou here gaze about, since this is not the 
place of thy rest ? In heaven ought to be thy home, 
and all earthly things are to be looked upon as it were 
by the way. 

All things are passing away, and thou together with 
them. 

Beware thou cleave not unto them, lest thou be 
caught, and so perish. Let thy thought be on the Most 
High, and thy prayer for mercy directed unto Christ 
without ceasing. 



20 


jGtabtb 2>ag 


KNOWING OURSELVES. 

N humble knowledge of thyself is a surer 
way to God than a deep search after learn¬ 
ing. 

Yet learning is not to be blamed, nor the 
mere knowledge of anything whatsoever to be disliked, 
it being good in itself, and ordained by God ; but a good 
conscience and a virtuous life is always to be preferred 
before it. 

But because many endeavor rather to get knowledge 
than to live well, therefore they are often deceived, 
reaping either very slender profit or none at all. 

O, if men bestowed as much labor in the rooting out 
of vices, and planting of virtues, as they do in the rais¬ 
ing of controversies, neither would there so much hurt 
be done, nor so great scandal be given in the world. 

Truly at the day of judgment we shall not be asked 
what we have read, but how we have acted; not how 
well we have spoken, but whether we have lived right¬ 
eously. 



IRintb Stag 


21 


OUR FRIENDS. 

not thy heart open to every one; but 
jat of thy affairs with the wise, and such 
fear God. 

Flatter not the rich; neither do thou 
appear willingly before great personages. 

Keep company with the humble and plain ones, with 
the devout and virtuous; and confer with them of those 
things that may edify. 

Desire intimacy with God alone and with his angels, 
and avoid the acquaintance of men. 

We must have charity towards all, but intimacy with 
all is not expedient. 

Sometimes it falleth out that a person unknown to us 
is much esteemed of, from the good report given him 
by others ; whose presence notwithstanding is not pleas¬ 
ing to the eyes of the beholders. 

We think sometimes to please others by our company, 
and we rather disgust them with those bad qualities 
which they discover in us. 





22 


Gentb 2>ag 


THE FOLLY OF SELF-CONCEIT. 

XTOL not thyself for the height of thy 
stature or beauty of thy person, which 
may be disfigured and destroyed with a 
little sickness. 

Take not pleasure in thy natural gifts or wit, lest 
thereby thou displease God, to whom appertaineth all 
good whatsoever thou hast by nature. 

Esteem thyself no better than others, lest perhaps in 
the sight of God, who knoweth what is in man, thou be 
accounted worse than they. 

Be not proud of well-doing; for the judgment of God 
is far different from the judgment of men, and that 
often offendeth him which pleaseth them. 

If there be any good in thee, believe that there is 
much more in others, that so thou mayest conserve 
humility in thee. 

It is no prejudice unto thee to debase thyself under 
all men; but it is very prejudicial to thee to prefer 
thyself before any one man. 

The humble enjoy continual peace, but in the heart 
of the proud is envy, and frequent indignation. 




Eleventh Bas 


23 


THE PROFIT OF ADVERSITY. 

T is good that we sometimes have troubles 
and crosses; for they often make a man 
enter into himself, and consider that he is 
here in banishment, and ought not to place 
his trust in any worldly thing. 

It is good that we be sometimes contradicted, and 
that there be an evil or a lessening conceit had of us; 
and this, although we do and intend well. 

These things help often to the attaining of humility, 
and defend us from vain glory; for then we chiefly seek 
God for our inward witness, when outwardly we be 
contemned by men, and when there is no credit given 
unto us. 

And therefore a man should settle himself so fully in 
God that he need not seek many comforts of men. 

When a good man is afflicted, tempted, or troubled 
with evil thoughts, then he understandeth better the 
great need he hath of God, without whom he perceiveth 
he can do nothing that is good. 



24 


Gwelftb Dag 


BEARING AND FORBEARING. 

NDEAVOR to be patient in bearing with 
the defects and infirmities of others, of 
what sort soever they be; for that thyself 
also hast many which must be borne with 

by others. 

If thou canst not make thyself such a one as thou 
wouldst, how canst thou expect to have another in all 
things to thy liking ? 

We would willingly have others perfect, and yet we 
amend not our own faults. 

We will have others severely corrected, and will not 
be corrected ourselves. 

The large liberty of others displeaseth us, and yet we 
will not have our own desires denied us. 

We will have others kept under by strict laws, but in 
no sort will ourselves be restrained. 

And thus it appeareth how seldom we weigh our 
neighbor in the same balance with ourselves. 

But now God hath thus ordered it, that we may learn 
to bear one another’s burdens; for no man is without 
fault, no man but hath his burden, no man sufficient of- 
himself, no man wise enough of himself; but we ought 
to bear with one another, comfort one another, help, 
instruct, and admonish one another. 





Gblrteentb S>a£ 


25 


THE QUIET HOUR. 

E that intends to attain to the more inward 
and spiritual things of religion must with 
Jesus depart from the multitude and press 
of people. 

No man doth safely appear abroad, but he who gladly 
can abide at home, out of sight. 

No man speaks securely, but he that holds his peace 
willingly. 

No man ruleth safely, but he that is willingly ruled. 

No man securely doth command, but he that hath 
learned readily to obey. 

If thou desirest true contrition of heart, enter into 
thy secret chamber, and shut out the tumults of the 
world, as it is written, “In your chambers be ye 
grieved.” In thy chamber thou shalt find what abroad 
thou shalt too often lose. 

The more thou visitest thy chamber, the more thou 
wilt like it; the less thou comest thereunto, the more 
thou wilt loathe it. If in the beginning of thy con¬ 
version thou art content to remain in it, and keep to 
it well, it will afterwards be to thee a dear friend and a 
most pleasant comfort. 





26 


^fourteenth 2>a£ 


THE BEST PREPARATION FOR DEATH. 

F thou hadst a good conscience, thou wouldst 
not greatly fear death. 

It were better to avoid sins than to fly 
from death. 

If to-day thou art not prepared, how wilt thou be so 
to-morrow ? 

To-morrow is uncertain, and how knowest thou that 
thou shalt live to-morrow ? 

What availeth it to live long, when there is so small 
amendment in our practice ? 

Alas! length of days doth more often make our sins 
the greater, than our lives the better. 

O that we had spent but one day in this world 
thoroughly well! 

Many there are who count how long it is since their 
conversion; and yet full slender oftentimes is the fruit 
of amendment of life. 

If to die be accounted dreadful, to live long may 
perhaps prove more dangerous. 

Happy is he that always hath the hour of his death 
before his eyes, and daily prepareth himself to die. 



^fifteenth 2>a£ 


27 


SELF - WATCHFULNESS. 



REMEMBER always thy end, and how that 
time lost never returns. Without care and 
diligence thou shalt never get virtue. 

If thou begin to wax lukewarm, it will 
begin to be evil with thee. 

But if thou give thyself to fervor of spirit, thou shalt 
find much peace, and feel less labor, through the assist¬ 
ance of God’s grace, and the love of virtue. 

The fervent and diligent man is prepared for all 
things. 

It is harder work to resist vices and passions, than to 
toil in bodily labors. 

He that avoideth not small faults, by little and little 
falleth into greater. 

Thou wilt always rejoice in the evening, if thou spend 
the day profitably. 

Be watchful over thyself, stir up thyself, admonish 
thyself, and, whatever becomes of others, neglect not 
thyself. 

The more holy violence thou usest against thyself, the 
greater shall be thy spiritual profiting. 



28 


Sixteenth ©as 


GRACE FOR THE HUMBLE. 



LARE not so much as to who is for thee or 
against thee; but think what thou art about, 
and take care that God may be with thee in 
everything thou doest. 

Have a good conscience, and God shall well defend 
thee. 

For whom God will help, no man’s perverseness shall 
be able to hurt. 

If thou canst be silent and suffer, without doubt thou 
shalt see that the Lord will help thee. 

He knoweth the time and manner how to deliver thee, 
and therefore thou oughtest to resign thyself unto him. 

It belongs to God to help, and to deliver from all 
confusion. 

It is often very profitable, to keep us more humble, 
that others know and rebuke our faults. 

God protecteth the humble and delivereth him; the 
humble he loveth and comforteth; unto the humble 
man he inclineth himself; unto the humble he giveth 
great grace; and after his humiliation he raiseth him 
to glory. 

Unto the humble he revealeth his secrets, and sweetly 
draweth and inviteth him unto himself. 


Seventeenth 2>a£ 


29 


THE JOY OF A GOOD CONSCIENCE. 

HE glory of a good man is the testimony of 
a good conscience. 

Have a good conscience, and thou shalt 
ever have joy. 

A good conscience is able to bear very much, and is 
very cheerful in adversities. 

An evil conscience is always fearful and unquiet. 

Thou shalt rest sweetly if thy heart do not reprehend 
thee. 

Sinners have never true joy, nor feel inward peace; 
because “ There is no peace to the wicked,” saith my 
God. 

And if they should say, “ We are in peace; no evil 
shall fall upon us, and who shall dare to hurt us?” 
believe them not; for upon a sudden will arise the 
wrath of God, and their deeds shall be brought to 
naught, and their thoughts shall perish. 

That glory is but brief which is given and received 
from men. 

Sorrow always accompanieth the world’s glory. 

The glory of the good is in their consciences, and not 
in the tongues of men. The gladness of the righteous 
is of God, and in God; and their joy is of the truth. 



30 


eighteenth 2>a£ 


WHY TROUBLE COMES. 

NEVER found any so religious and devout 
that he had not sometimes a withdrawal of 
grace, or felt not some decrease of zeal. 
There was never saint so highly rapt and 
illuminated, who first or last was not tempted. 

For he is not worthy of the high contemplation of 
God who hath not been exercised with some tribulation 
for God’s sake. 

For temptation going before is wont to be a sign of 
ensuing comfort. 

For unto those that are pfoved by temptations 
heavenly comfort is promised. “ To him that over- 
cometh,” saith he, “will I give to eat of the tree of 
life.” 

But divine consolation is given, that a man may be 
bolder to bear adversities. 

There followeth also temptation, lest he should wax 
proud of any good. 

The devil sleepeth not, neither is the flesh as yet 
dead ; therefore, cease not to prepare thyself to the 
battle; for on thy right hand and on thy left are 
enemies who never rest. 



IfUneteentb Ba^ 


3i 


LOVERS AND CROSS - BEARERS. 

ESUS hath now many lovers of his heavenly 
kingdom, but few bearers of his cross. 

He hath many desirous of consolation, 
but few of tribulation. 

He findeth many companions of his table, but few of 
his abstinence. 

All desire to rejoice with him; few are willing to 
endure anything for him or with him. 

Many follow Jesus unto the breaking of bread, but 
few to the drinking of the cup of his passion. 

Many reverence his miracles; few follow the ignominy 
of his cross. 

Many love Jesus so long as no adversities befall 
them. 

Many praise and bless him so long as they receive 
any consolations from him. 

But, if Jesus hide himself, and leave them but a little 
while, they fall either into complaining, or into too 
much dejection of mind. 





32 


twentieth 2>as 


THE GLORIES OF THE CROSS. 

therefore fearest thou to take up the 
3ss which leadeth thee to a kingdom ? 

In the cross is salvation; in the cross is 
j.ij.e; in the cross is protection against our 
enemies; in the cross is infusion of heavenly sweetness; 
in the cross is strength of mind; in the cross joy of 
spirit; in the cross the height of virtue; in the cross the 
perfection of sanctity. 

There is no salvation of the soul, nor hope of ever¬ 
lasting life, but in the cross. 

Take up therefore thy cross, and follow Jesus, and 
thou shalt go into life everlasting. He went before, 
bearing his cross, and died for thee on the cross; that 
thou mayest also bear thy cross and desire to die on the 
cross. 

Behold ! in the cross all doth consist, and all lieth in 
our dying thereon; for there is no other way unto life, 
and unto true inward peace, but the way of the holy 
cross and of daily mortification. 

Go where thou wilt, seek whatsoever thou wilt, thou 
shalt not find a higher way above, nor a safer way below, 
than the way of the holy cross. 



Gwent^first 2>a£ 


33 


IS THE SERVANT GREATER THAN HIS 
LORD? 

HRIST was also in the world, despised and 
rejected of men, and in greatest necessity 
forsaken by his acquaintance and friends, 
in the midst of slanders. 

Christ was willing to suffer and be despised; and 
wilt thou dare complain of any man ? 

Christ had adversaries and backbiters; and dost thou 
wish to have all men thy friends and benefactors ? 

Whence shall thy patience attain her crown, if no 
adversity befall thee ? 

If thou art willing to suffer no opposition, how wilt 
thou be the friend of Christ ? 

Suffer with Christ, and for Christ, if thou desire to 
reign with Christ. 

If thou hadst but once perfectly entered into the 
secrets of the Lord Jesus, and tasted a little of his 
ardent love, then wouldst thou not regard thine own 
convenience or inconvenience, but rather wouldst rejoice 
at slanders, if they should be cast upon thee. 

A lover of Jesus and of the truth, and a true inward 
Christian, and one free from inordinate affections, can 
freely turn himself unto God, and lift himself above 
himself in spirit, and with joy remain at rest. 



34 


GwentB^seconD S>a£ 


LIVING AT PEACE. 

T were more just that thou shouldst accuse 
thyself, and excuse thy brother. 

If thou wilt be borne withal, bear also 
with another. 

Behold, how far off thou art yet from true charity 
and humility; for charity knows not how to be angry 
with any, or to be moved with indignation, but only 
against one’s self. 

It is no great matter to associate with the good and 
gentle; for this is naturally pleasing to all, and every 
one willingly enjoyeth peace, and loveth those best that 
agree with him. 

But to be able to live peaceably with hard and per¬ 
verse persons, or with the disorderly, or with such as go 
contrary to us, is a great grace, and a most commendable 
and manly thing. 

Some there are that keep themselves in peace, and 
are in peace also with others. 

And some there are that are neither at peace them¬ 
selves, nor suffer others to be in peace: they are trou¬ 
blesome to others, but always more troublesome to 
themselves. 

He that can best tell how to suffer, will best keep him¬ 
self in peace. That man is conqueror of himself and 
lord of the world, the friend of Christ, and the heir of 
heaven. 



GwentEstbitfc H>ag 


35 


WHEN JESUS IS PRESENT. 

HEN Jesus is present, all is well, and nothing 
seems difficult; but when Jesus is absent, 
everything is hard. 

When Jesus speaks not inwardly to us, 
all other comfort is nothing worth; but, if Jesus speak 
but one word, we feel great consolation. 

Did not Mary Magdalene rise immediately from the 
place where she wept, when Martha said to her, “The 
Master is come, and calleth for thee”? 

O happy hour, when Jesus calleth from tears to 
spiritual joy! 

What shall the world profit thee without Jesus? 

To be without Jesus is a grievous hell; and to be with 
Jesus, a sweet paradise. 

If Jesus be with thee, no enemy shall be able to hurt 
thee. 

He that findeth Jesus findeth good treasure; yea, a 
good above all good. 

And he that loseth Jesus loseth much indeed; yea, 
more than the whole world. 

Poor indeed is he who liveth without Jesus; and he 
truly rich who is well with Jesus. 



36 


CtoentEsfourtb 2>a£ 


HOW TO KEEP JESUS. 

T is matter of great skill to know how to 
hold converse with Jesus; and to know how 
to keep Jesus, a point of great wisdom. 

Be thou humble and peaceable, and Jesus 
will be with thee. 

Be devout and quiet, and Jesus will stay with thee. 

Thou mayest soon drive away Jesus, and lose his 
favor, if thou wilt turn aside to outward things. 

And, if thou shouldst drive him from thee, and lose 
him, unto whom wilt thou flee, and whom wilt thou then 
seek for thy friend ? 

Without a friend thou canst not well live; and, if 
Jesus be not above all a friend to thee, thou shalt be 
indeed sad and desolate. 

Thou actest therefore as a fool, if thou trust or rejoice 
in any other. 

It is better to have all the world against us than to 
have Jesus offended with us. 

Amongst all, therefore, that be dear unto us, let Jesus 
alone be specially beloved. 

Love all for Jesus, but Jesus for himself. 

For him and in him, let as well friends as foes be 
dear unto thee; and all these are to be prayed for, that 
he would make them all to love and know him. 



Gvventgsffftb 2>ag 


3 7 


SIX BEATITUDES. 

WILL hearken what the Lord God will say 
within me. 

Blessed is the soul which heareth the 
Lord speaking within her, and receiveth 
from his mouth the word of consolation. 

Blessed are the ears that gladly receive the pulses of 
the divine whisper, and give no heed to the many 
whisperings of this world. 

Blessed, indeed, are those ears which listen not after 
the voice which is sounding without, but for the Truth 
teaching inwardly. 

Blessed are the eyes which are shut to the things 
which are seen, but intent on the things eternal. 

Blessed are they that enter far into things internal, 
and endeavor to prepare themselves more and more, by 
daily exercises, for the receiving of heavenly secrets. 

Blessed are they who are glad to have time to spare 
for God, and shake off all worldly hindrances. 

Consider these things, O my soul, and shut up the 
door of thy sensual desires, that thou mayest hear what 
the Lord thy God shall speak concerning thee. 

Thus saith thy Beloved: “ I am thy salvation, thy 
peace, and thy life: keep thyself with me, and thou 
shalt find peace.” 



38 


Gwent£*sf£tb Da£ 


SPEAK, LORD. 

AK, Lord, for thy servant heareth. 

I am thy servant; O grant me understand- 
that I may know thy testimonies. 

Let not Moses speak unto me, nor any of 
the prophets, but rather do thou speak, O Lord God, 
inspirer and enlightener of all the prophets; for thou 
alone without them canst perfectly instruct me, but they 
without thee can profit nothing. 

They indeed may sound forth words, but they cannot 
give the Spirit. 

Most eloquently do they speak; but, if thou be 
silent, they inflame not the heart. 

They teach the letter, but thou openest the sense: 
they bring forth mysteries, but thou unlockest the mean¬ 
ing of sealed things. 

They declare thy commandments, but thou helpest us 
to fulfil them. 

They point out the way, but thou givest strength to 
walk in it. 

What they can do is only without, but thou instructest 
and enlightenest the heart. 

They water outwardly, but thou givest fruitfulness. 

They cry aloud in words, but thou impartest under¬ 
standing to the hearing. 



GwentE=0eventb 2>a£ 


39 


HE THAT LOVETH. 


E that loveth, flieth, runneth, and rejoiceth; 
he is free and cannot be held in. 

He giveth all for all, and hath all in all; 
because he resteth in One highest above all 
things, from whom all that is good floweth and proceed¬ 
ed. 

He respecteth not the gifts, but turneth himself above 
all goods to the Giver. 

Love sometimes knoweth no measure, but is fervent 
beyond all measure. 

Love feels no burden, thinks nothing a trouble, at¬ 
tempts what is above its strength, pleads no excuse of 
impossibility; for it thinks all things lawful for itself, 
and all things possible. 

It is, therefore, able to undertake all things, and it 
completes many things, and warrants them to take effect, 
where he who does not love would faint and lie down. 

Love is watchful, and, sleeping, slumbereth not. 

Though weary, it is not tired; though pressed, it is 
not straitened; though alarmed, it is not confounded: 
but, as a lively flame and burning torch, it forces its 
way upwards, and securely passes through all. 







40 


tTwent^efabtb 2>ag 


THE WAY OF PEACE. 

Y son, I have spoken; “ Peace I leave with 
you, my peace I give unto you; not as the 
world giveth, give I unto you.” 

Peace is what all desire, but all do not 
care for the things that pertain unto true peace. 

My peace is with the meek and lowly of heart; in 
much patience shall thy peace be. 

If thou wilt hear me and follow my voice, thou shalt 
be able to enjoy much peace. 

Wherein, then, O Lord, doth it consist? 

In giving thyself over with all thy heart to the divine 
will, not seeking thine own interest, either in great mat¬ 
ters or in small, either in time or in eternity. 

So shalt thou keep one and the same countenance, 
always with thanksgiving, both in prosperity and adver¬ 
sity, weighing all things with an equal balance. 

Be thou of such courage, and so patient in hope, that, 
when inward comfort is withdrawn, thou mayest prepare 
thy heart to suffer even greater things; and do not jus¬ 
tify thyself, as though thou oughtest not to suffer these 
afflictions or any so great, but justify me in whatsoever 
I appoint, and praise my holy name. 

Then shalt thou walk in the true and right way of 
peace, and thou shalt have undoubted hope to see my 
face again with great delight. 





Gwent^ntntb 


4i 


IN THE DAY OF JUDGMENT. 

HEN shall a good and clear conscience more 
rejoice a man than all the learning of phil¬ 
osophy. 

Then shall the contempt of riches weigh 
more than all the worldling’s treasure. 

Then wilt thou be more comforted that thou hast 
prayed devoutly than that thou hast fared daintily. 

Then wilt thou be more glad thou hast kept silence 
than that thou hast talked much. 

Then will good works avail more than many goodly 
words. 

Then a strict life and severe repentance will be more 
pleasing than all earthly delights. 

Accustom thyself now to suffer a little, that thou 
mayst then be delivered from more grievous pains. 

Prove first here what thou canst endure hereafter. 

If now thou canst endure so little, how wilt thou then 
be able to support eternal torments ? 

If now a little suffering make thee so impatient, what 
will hell-fire do hereafter? 

Assure thyself thou canst not have two paradises; it 
is impossible to enjoy delights in this world, and after 
that to reign with Christ. 




42 


Gbfrtietb 2>a£ 


THE BLESSEDNESS OF THE SINGLE 
HEART. 

E might enjoy much peace, if we would not 
busy ourselves with the words and deeds of 
other men, with things which appertain noth¬ 
ing to our charge. 

How can he abide long in peace, who thrusts himself 
into the cares of others, who seeks occasions abroad, 
who little or seldom recollects himself within his own 
breast ? 

Blessed are those that are of single heart; for great 
is the peace they shall enjoy. 

What is the reason why some of the saints were so 
perfect and contemplative ? 

Because they labored to mortify themselves wholly to 
all earthly desires; and therefore they could with their 
whole heart fix themselves upon God, and be free for 
holy retirement. 

We are too much led by our passions, and too solici¬ 
tous for transitory things. 

We also seldom overcome any one vice perfectly, and 
are not inflamed with a fervent desire to grow better 
every day; and therefore we remain cold and lukewarm 
in religion. 

If we were perfectly dead unto ourselves, and not 
entangled within our own breasts, then should we be 
able to taste divine things, and to have some experience 
of heavenly contemplation. 



GbirtE=fir6t Bag 


43 


A PRAYER FOR STRENGTH AND WISDOM. 



JTABLISH me, O God, by the grace of thy 
Holy Spirit. 

Grant me to be strengthened with might in 
the inner man, and to empty my heart of all 
useless care and anguish; not to be drawn away with 
sundry desires of anything whatever, whether mean or 
precious, but to look on all things as passing away, and 
on myself also no less as about to pass away with them. 

For nothing is permanent under the sun, where all 
things are vanity and vexation of spirit. O how wise is 
he that so considereth them ! 

O Lord, grant me heavenly wisdom, that I may learn 
above all things to seek and to find thee, — above all 
things to relish and to love thee, and to think of all 
other things as being, what indeed they are, at the dis¬ 
posal of thy wisdom. 

Grant me prudently to avoid him that flatters me, and 
to endure patiently him that contradicts me. 

Because it is a great part of wisdom not to be moved 
with every wind of words, nor to give ear to an ill- 
flattering siren; for thus we shall go on securely in the 
way which we have begun. 




















• • 

























■m 













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The Deeper Life Series* 

Handsomely printed and daintily bound. 
Illustrated. 

Price , 2J cents each , postpaid. 


WELL-BUILT. 

Rev. Theodore L. Cuyler, D. D. 

ANSWERED! 

Rev. J. Wilbur Chapman, D. D., 
Rev. R. A. Torrey, D.D., Rev. C. 
H. Yatman, Rev. Edgar E. David¬ 
son, and Thomas E. Murphy. 

THE INDWELLING GOD. 

Rev. Charles A. Dickinson, D. D. 

LITTLE SERMONS FOR ONE. 

Amos R. Wells. 

A FENCE OF TRUST. {Poems.) 

Mrs. Mary F. Butts. 


United Society of Christian Endeavor. 

Boston and Chicago. 














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PRICE 

The Presence of God.$0.25 

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Yotmg People's Prayer Meetings.75 

Looking Out on Life.75 

A Book for Young Women. 

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Our Workers’ Library. 

Helpful Books for Christian Workers. 
Bound in Cloth* Only 35 Cts. Each, postpaid* 


SOCIAIi EVENINGS. By Amos R. Wells. This is the most 
widely used collection of games and social entertainments ever 
made. No social committee is at all well equipped without a copy. 
Invaluable also for individual use. 

SOCIAL TO SAVE. By Amos R. Wells. A companion volume 
to “ Social Evenings.” Everything new and fresh. A mine of 
enjoyment for the society and home circle. 

WEAPONS FOR TEMPERANCE WARFARE. By 

Belle M. Brain. Full of ammunition for temperance meetings. 
Hundreds of facts, illustrations, suggestions, bright programmes, 
quotations, statistics. Everything practical and to the point. No 
more dry temperance meetings. 

FUEL FOR MISSIONARY FIRES. By Belle M. Brain. 
115 pages. A beautiful book, packed full of practical plans for 
missionary committees. Everything tried and proved. It will 
make your missionary meetings the brightest you ever held. It 
will rouse your society to a burning interest in this greatest of all 
great endeavors,— the world for Christ. 

PRAYER-MEETING METHODS. By Amos R. Wells. This 
book contains by far the most comprehensive collection of prayer¬ 
meeting plans ever made. 

OUR UNIONS. By Amos R. Wells. The only book ever pub¬ 
lished wholly devoted to Christian Endeavor unions of all 
kinds, their officers, work, and conventions. The convention sug¬ 
gestions alone are worth the price of the book. 

NEXT STEPS. By Rev. W. F. McCauley. Here is a book for 
every Christian Endeavor worker. It is a storehouse of sugges¬ 
tions. It deals not with theories, but with practical, workable 
methods. As a statement of Christian Endeavor principles and 
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ers, make them a present of this book. 

CITIZENS IN TRAINING. By Amos R. Wells. A complete 
manual of Christian Citizenship, written especially for Christian 
Endeavorers that desire to make their country better. Tells just 
what to do and how to do it. Twelve chapters. Eighty-five sep¬ 
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ONLY 35 CENTS EACH, POSTPAID. 


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SEP 24 1898 













































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